All contract both debt and stain.

All need a Redeemer to destroy the stain contracted.

[COLUMN 2] PARTIALLY EXEMPT FROM THE LAW; PRIVILEGE OF IMMACULATE
CONCEPTION.

Spring from Adam materially and seminally.

The body lies (not under the guilt, but) under the effects of
original sin.

The stricken body would have dispositively caused the soul to
contract the guilt of original sin.

The soul at the moment of union with the body was prevented by the
infusion of grace from contracting the stain.

Mary contracted the debt, but not the stain.

Mary needed a Redeemer to prevent her from contracting the stain.

[COLUMN 3] WHOLLY EXEMPT FROM THE LAW; MIRACULOUS CONCEPTION.

Springs from Adam materially, not seminally. (Q. 31, A. 1)

His body lay under neither guilt nor effects of original sin.

The body being entirely free, could not transmit the stain to His
soul.

No preventive grace needed.

Jesus Christ contracted neither debt nor stain.

Jesus Christ is not redeemed, but the Redeemer.

It will thus be seen how accurately St. Thomas speaks of the "flesh"
or body of our Blessed Lady. For it should be remembered that,
according to St. Thomas, the human body is animated in succession by
(1) a vegetative, (2) a sensitive, and (3) a rational soul. Hence his
assertion that "the flesh of the Blessed Virgin was conceived in
original sin" (Q. 14, A. 3, ad 1) means that the body of the Blessed
Virgin, being descended from Adam both materially and seminally,
contracted the bodily defects which are conveyed by seminal
generation, and are the results of the privation of original justice
(Q. 69, A. 4, ad 3). Before animation, therefore the body of the
Blessed Virgin would not be infected with the guilt of original sin,
because privation of grace can only be in that which is the subject
of grace, viz. the rational soul. Nevertheless, before animation the
body of the Blessed Virgin, being seminally descended from Adam, was
such that it would have been the means of transmitting the taint of
original sin to the rational soul at the very first instant of
animation, unless the grace of the Redeemer intervened and sanctified
her soul "in that self-same instant," thus redeeming her and
preventing her from contracting the guilt of original sin.

Why, then, does St. Thomas say that because the Blessed Virgin was
not sanctified before animation, therefore she could be sanctified
only after animation?

Such a conclu